to be admitted to be his worshippers who together with the Jewes should worship him in spirit and truth and this the Prophet Malachy foretold q Mal. 1.11 from the rising of the Sun to the going down of the Sam saith the Lord my name is great among the Gentiles and in every place incense shall be offered in my name All this then shews the vanity of the Popish Pilgrimages to this or that place as being more holy or to pray before this or that Saint or Image or relike or tuteler God thereof Since all such difference of place is abolished by Christ So that wheresoever we be with Jeremiah in the Pit or Daniel in the Lions denn Job on the dung-hil Hezekiah in his bed the three Children in the Furnace sonah in the Whales belly with Christ in the Mountain in the Desert in the Garden on the House top or on the Sea snore with Paul in the Prison we may call upon God and he will hear us thus on the one side we must hold this fast against the Papists that all distinction of places is abolished So that Christians may lawfully and acceptably worship God when and where their covenants direct them Yet on the other hand be not deceived as if there was no authority or excellency of some places for solemn Assemblies for publique worship still under the Gospel above others 2. Though the ceremonial holiness be extinct yet are there some places holy as separate and dedicate from a common to holy uses though our Temples be not as the Temple of Jerusalem was parts of our worship of God nor tipes of Christ body nor are we bound to set our faces towards them when we pray yet is it written r Esa 56.2 my house shall be called the house of prayer to all nations The Saints meeting and Assembling there to pray makes it be called the house of prayer so the Assembly Sanctifies the place and not the place the Assembly as the Temple did seeing as I said before we are body as well as spirit therefore very light of Nature teacheth us that convenient places for Assembling for publique worship are necessary and those places capacious for many that must joyn therein And although in case of Persecution of Religion the meanest place is acceptable yet when God is pleased to give his Church Kings to be nursing fathers to allow publique places consecrated for publique worship with what thankfulness then should we repair to them which many of our Christian Brethren in the world would purchase with their whole estates and dearest blood When God give rest and quietness to his Church from the ten famous Persecutions wherein they were glad to Assemble not in the fittest but safest places perhaps in Dens and Caves of the earth I say when God gave her rest from them then did they immediately erect Oratories for publique prayers not sumptuous and stately which could not then be possible by reason of the Churches poverty nor plausible in respect to the worlds envie but after when God was pleased to convert Kings to the Faith then was Temples and Churches presently built and in building them no cost was spared and nothing counted to dear that was spent about them Sacrilegious wretches are not in these times more desirous to pull down than those devout professors of Christianity was to set up Churches Thus did popular consent and the Magistrates civil Sanction design these places for publique worship seperating them unto it and prevailing custome hath styled them Churches Nay so did S. Paul himself s 1 Cor 11.18.20.22 and 34 compared what is it then but arrant madness and sottish Ignorance in our Quakers to boast so much of the ligbt within them and yet to be in such darkness It s contrary to the very light of nature to decry and forsake the places set a part for religious worship the necessity whereof for publique Assemblies is so evident even by natural light How much better did the poor Heathens improve their natural dictates than these pretenders to the light within who from the sight of the necessity of some convenient place for publique worship invented their Groves and Oratories and Temples for the service of their Idol Gods so then from all these considerations Gods own setting a part places for publique Assemblies under the law and before it his approving those that his people did set a part the authority that such places have by the very light of nature as well as by Scripture and the practice of the universal Church though without placeing any ceremonial holiness in them I conclude that Divine worship may be truly Publique which as publique is so acceptable unto God there is requisite as publique persons Ministers and People to Assemble in it so also a publique place consecrated for the same from which excellent consideration ascend we to an higher which is in the very Text. Prop. 7. The most Solemn and publique Assemblies of the Church in these publique places are greatly to be esteemed and constantly to be frequented of all the faithful members of the same in the negative not forsaking must needs be implyed the affirmative to frequent them It is a truth this evidently following from those I have delivered For if God is to be worshipped by all rationall beings and that must needs be in some place in respect of our bodily parts and that more publique it is done the better it is and that it be publiquely done it is necessary there be an Assembly of Minister and People Pastor and Flock in a publique place then is it evidently necessary that such assemblies be frequented by all in order to the discharge of this debt of nature the Worship of God Indeed to this we are obliged 1. By selfe interest because of the great blessing we may justly look for from God upon his Ordinances in the publique assemblies and that more than in any private meetings whatsoever for to the Church assemblies is that rightly applyed t Psa 87.2 the Lord loves the gates of Zion above all the habitations of Jacob u Mat. 7.7 The whole â—uty of man That special part of divine worship Prayer is compared to seeking a thing lost and knocking at a gate we desire to enter into and sure when many seek a thing together there is more hope of their finding it when many knock together at heaven-gates they will be sooner heard Hence Gods people to shew an extraordinary desire to prevail with God in their prayers upon extraordinary occasions they was wont to be extraordinary careful that their Assemblies might be as publique as might be w Joel 2.15 Blow the trumpet in Zion sanctisie a Fast call a solemn Assembly x verse 16. Gather the people Assemble the children As if he should say leave none out So Jehoshaphat y 2 Chr. 203. Proclaimed a Fast throughout all Judab z verse 13. all Judah stood before the Lord
and drinking the same spiritual drink in the holy Communion and therefore all reason that as members of the same Body and servants of the same Family we speak the same things and there be no divisions amongst us Mr. Baxter in his Cure of Divisions urgeth two or three things well in this Topick of the Church as that our union with the Church is a sign of our proportionable union with Christ and our separation from the Church is a sign of our separation from Christ nay that union is not only an accident but of the very Essence of the Church without which it is no Church and without which we can be no members of it Unity being necessary to the very being of the Church and of Christianity and that our union is necessary to our nourishment from and Communion with Christ and his Church but I refer you for these to him See it page 66. whom perhaps some will rather hear than us if we should speak the same words I shall amongst many particulars urge only four things with reference to the Church that shews the need you have to speak the same things and that there be no divisions amongst you 1. This is the only way to forward the work of God for the building up of the Church which Faction and divisions on the other hand obstructeth so as nothing more You often read in Scripture of edifying the Body of Christ Eph. 4.12 2 Cor. 12.19 and of doing all things to edifilcation The expression is metaphorical taken from material buildings often used by the Apostle with application to the Church of God and the spiritual building thereof 1 Tim. 3.15 for the Church is the House of the Living God and all Christian-members of this Church are as so many stones of this building whereof the house is made up and the bringing in unbelievers into the Church by converting them to the Christian Faith is as the fetching of more stones from the Quarries to be laid in the building Now the building in it self and that is edification is the well and orderly joyning together of Christian men as living stones in truth and love that they speak the same things and that there be no divisions amongst them that they may grow together as it were into one entire building to make up a strong and comely house for the Masters use and honour a 1 Pet. 2.9 Indeed there is nothing more conduceth hereunto than Peace Love and Concord Knowledge is very little or nothing but a puff in comparison of Charity in order to Edification b 1 Cor. 8.1 It may swell and look big and make a shew but Charity doth the deed c 1 Cor. 1.10 It lays the stones together and makes them couch close one to another and binds them up with Fillings and Cement to make them hold Hence that wise Master-builder S. Paul that knew well what belongs to this work when he speaks of compacting the Church into a building mentions the edifying of it self in love d Eph. 4.16 Indeed when all the Workmen intend the main business each in his place and office performing their appointed task with chearfulness and good agreement then doth the work go on and the building gets up apace and strongly but when one man draws one way and another another way one will have things done after this fashion another after that one mars what another makes pulls down what another sets up how is it possible while things go thus that ever the building should be brought to any perfection or handsomness and therefore well doth the Apostle joyn these two together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Rom. 14.19 Let us follow after the things that make for peace and things wherewith we may edisie one anot her Where the hearts and tongues of the builders are divided the building will either come to nothing or prove but a Babel of confusion for where envy and strife is there is confusion and every evil work f James 3.16 Strife will make ill work it will build up nothing unless it be Babels walls It is peace and concord that builds up the walls of Jerusalem which as it hath its name from peace so hath it also its perfection from peace and then and not before shall Jerusalem be built as a City that is at unity in it self g Psa 122.3 whe◠they that build Jerusalem are first at unity amongst themselves when they speak the same things and there is no divisions amongst them 2. As this is the way to build the Church so it is the way to preserve in both in peace beauty and safety 1. In peace The concord of Familie is their peace so is amity and concord in the Church whereas the divisions and discords of Christians disturbs their minds and discomposeth the Church Pray for the peace of Jerusalem h Psa 125. saith the Psalmist but by different forms and ways there is a breach of that peace such divisions in the Church are like wars and tumults in the Commonwealth they discompose and set it out of order It was Sir Henry Wotton's excellent saying Disputandi pruritus Scabies Ecclesiae The Itch of Disputing doth cause the Scab of the Church Every Sect finds some little pleasure in scratching by zealous wranglings and disputes for their several Opinions till the blood be ready to follow and at length it proves the bain of peace and charity and love which is the very life and soul of Christian Religion Now is not this or should it not be an effectual Motive to this Unity Unamity and Uniformity How dear should be the Churches peace to every member thereof Dulce nomen pacis the very name of peace sounds sweetly to the ear there is such a mixture of pleasantness and profitableness in it as wrapt the Psalmist into admiration ut prius miraretur quà m ostenderet he admires it himself and rouzeth others to the like admiration i Psa 133.1 Behold how good and pleasant a thing it is Brethren to dwell together in unity some things are pleasing not good as Epicurism and Good-fellowship some things good not pleasing as Fasting and Martyrdom but this both for pleasure it is like the Oyl poured out on Aaron's Head for goodness it is like the Dew on Hermon's Hill which made the Valleys fruitful So good and pleasant it is that nothing can be pleasant without it It is the desire of all hearts the rest of all Nations the end of all Contentions pacem te poscimus omnes nothing more desirable in Families in Kingdoms much more in the Church And therefore lest we violate the Churches peace it concerns us to speak the same things lest there be no peace but divisions amongst us 2. It is the way to preserve the Church in beauty and honour the concord of Christians is their beauty and honour and their divisions and discord is their deformity and shame The Church
in time of tryal upon any condition forsake it Now this exhortation he strengtheneth by giving of directions for furthering their obedience thereunto the first is Christans mutually stirring up and sharpening one another amongst themselves that is a special help to constancy in the true Religion and a preservative against Apostacy together with a godly striving one with another who shall be first in love and well-doing vers 24. Let us consider one another to provoke to love and good works And 2. Another means to this end is the frequenting Christian congregations assemblies So comes in my Text. Not forsaking c. In the words you have evidently two parts 2. A Taxation of some for the neglect of that duty 1. The duty is to keep close to and not to forsake the Assemblies of the Church 2. The fault taxed in some amongst them is that in Schism or pride or purpose of Apostacie they withdrew themselves from these Church assemblies and so fell back again or were in the way of falling back to the open denial of Christ for separation from the true Church or the Christian society of the faithful therein is a remarkable sin tending to lead men by Schism to Apostacy from the profession of the true faith 1. Of the duty of Christians in order to their proving constant in the true Religion even to keep close unto and not forsake the assemblies of the Church The word for assemblies in the Text hath a very great emphasis in it it is a tricomposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as both Calvin and Hemingius upon the place observe signifies novam accessionem an increase or addition of some more members to a body congregated And these were the converted Gentiles that being converted to the faith became one with the Jews one and the same body of Christ Estius observes that because the Apostle here writes to the Jewes therefore for the Christian Assemblies he useth the word Synagogue because he would not vary from their phrase or custome of Speech any more then needs But might it not be some private meetings some separate assemblies in a corner that he calls by this name and here speakes of O no Interpreters with one consent generally interpret it of the publique assemblies of the Church in such publique places as are by Christian Magistrates or by the Rulers of the Church if the Magistrates be not Christian appointed for the publique worship of God Not forsaking the Assembling of themselves that is saith the London Annotations the publique congregation of the faithful wherein the word of God is taught the sacraments administred and common prayer and publique Thanksgiving are offered up unto God for unto such publique congregations hath God promised his blessing where hath he promised it Marke the Scriptures quoted by the Assembly for it are these d Psal 27.4 one thing have I desired of the Lord that I might dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to inquire in his holy Temple for herein is implyed this promise that in the Temple the house of God there will God let us see his beauty Another text quoted by them is e Psal 122.1 I was glad when they said let us go into the house of the Lord our feet shall stand within thy gates O Jerusalem thither the tribes go up the tribes of the Lord unto the testimony of Israel to give thanks unto the name of the Lord. Of such assemblies therefore even of such as go into the said House of God whither the tribes the Multitude of the right worshippers of God go up to pray unto and praise him of these doth our Text speak Not forsakeing the assembling c. And to these Assemblies the Annotations quote that special promise as belonging unto them f Mat. 1 20. Where two or three are met together in my name that is for prayer and other Religious offices there am I in the midst of them Christ promiseth his gracious assistance to and presence with his Church be it great and numerous or be it small and with the publique and solemn congregation thereof Yes say the Schismaticks where ever two or three are met together there is he in the midst of them therefore the promise is to us or any of the Saints wherever or how few soever they be that thus meet together There is no Text wherein the separatist take Sanctuary more then this but very unsoundly For as the Reverend Mr. Ball expounds that place in his tryal of the grounds tending to separation pag 280 by the contextit appears Christ is there speaking of the Validity of the sentence of excommunication and certainly Christs meaning is not that every Society that consisteth of two or three believers met together to pray or preach have the power to excommunicate for no one example can be Alledged out of Scripture or Ecclesiastical History of the ancient Churches wherein any number of the Faithful did ever lawfully excommunicate or judg any Member of their Society without their Guides and lawful Officers moderateing the action There is no promise can be shewed out of Holy Writ wherein any such authority is bequeathed to two or three private Believers Disciples or Brethren O no but the very tenour of the words is to argue from the less to the greater thus If Christ be present with two or three gathered together in his name to ask things agreable to his will he will much more confirmin heaven what ever his officers and servants that have power from Christ to do this service in the Church in his name shall determine and conclude according to his will but they cannot meet together in his name for this or any other holy office that meet together in way of Schism contrary to his will Quomodo possunt duoaut tres in non mine Christi colligi quos constat à Christo ab ejus Ecclesià seperant saith S. Ciprian how can they be met together in the name of Christ that do manifestly separate themselves from Christ and his Church Cum Haereses Schismata nata sint dum conventicula sibi diversa constituunt veritatis caput originem reliquerunt when Heresies and Schismes arise the maintainers of them make separate conventicles for themselves they forsake Christ the Lord and fountain of Truth peace It is the Church and they that keep within the pale of the Chuch by unity and concord to whom this promise runs to give them what they meet together in his name to ask of him and to be in the midst of them I will be saith he in the midst of them That is of them that fear me and keep my precept of peace and truth Non homines ab eccelsia dividit qui fecit instituit ecclesiam sed exprobrans discordiam persidis fidelibus pacem suâ voce commendans ostendit
SOUND CONSIDERATIONS FOR TENDER CONSCIENCIES Wherein is shewed their OBLIGATION To hold close Union and Communion with the CHURCH OF ENGLAND And their Fellow Members in it and not to forsake the publiek Assemblies thereof In several SERMONS preached upon 1 Cor. 1.10 and Heb. 10.25 By Joseph Briggs M. A. vic of Kirkburton in Yorksshire Qui Christum fine Ecclesia quaerit errare fatigari potest at invenire non pâ—test Venerabilis Beda in Can. 6.1 London Printed for Nathaniel Brooks and are to be sold at the Angel in Cornhil 1675. To the Right Worshipful Sr. John Kay of Woodsum Farnley Baronet one of his Majesties Justices of Peace of the Quorum and Deputy Lieutenent for the Westriding of York J. B. Wisheth all Mercy and Comfort in Christ Jesus both now and for ever Right-worshipful YOu and all good men would think it no small happiness to the Christian World if true Religion might reign as a Law unthwarted unopposed and the Orthodox Faith being obscured by no Questions and Cavils were onely published and not disputed Faith and Religion may fitly be resembled to a pure and liquid stream which becomes muddy being troubled and as by an Inundation of water the Field or Meadow adjoyning is turned into an miry pit So when Contentions which the wise man compares to an overflowing of water overspreads the green Pastures of Sacred truth much filth of error thereby cleavs to them Hence have Faith and Religion themselves come into question though of all other things they be most certain and indubitate And as plants often removed cannot take root and prosper so Faith and Piety being removed out of their ancient standing and bended this way and that way according to mens humors loose their reverence and stability and do decay in the lives of men and Atheism gets ground Hence it is that one gainsaying another one plucks down what should be by a common labour and consent built up And hence it is that as it is impossible for a man to follow guides whose backs are turned each of other and their faces a clean contrary way so Gods people who should be led by their spiritual guides in one beaten path of Faith and Godliness are with unspeakable peril distracted not knowing what to do while their leaders call them contrary wayes By this in a word do we Christians become a Reproach both to Jewes and Gentiles and we Protestants to the derision of Turks and Papists while our Church is broken in so many factions while Aarons bells do jangle all men are in an uproar and fall together by the Ears and the fire of unchristian animosities become too often like that of the Temple never to be extinguished But which is the worst of all Religion hereby becomes as it were heart eaten I mean the heart of it that is the practise of Holiness and Righteousness daily decayeth for when some men are loath to put themselves to the trouble of an holy life they readily list themselves under a party not doubting to acquire to themselves a glorious name if they be but zealous in the defence of a tittle or punctilio how careless soever they be in the essential duties of the Kingdome of God Indeed how this should be how the Christian Religion should be quarrell'd about is next to a Miracle considering what benignity and sweetness of disposition what candour and ingenuity of Spirit what humility and mutual condescention it requireth But aut hoc non est Evangelium aut non sumus Evangelici Either this is not the Right practice of Christianity or it is not calculated for our Meridian wherein abound so much pride and uncharitableness so many strifes and divisions so much wrath and envy confusion and every evil work How far different are ours to those pure primitive times wherein Religion truely flourished For then was the spirit of Meekness and gentleness and peacableness accounted the indispensable duties and characteristical notes of real Godliness The greatest instance of piety in the first Christians was to dye and not to fight for Christ they had not then learnt to make way for Doctrines or opinions by the dint of the sword And surely no reason can be alledged why Christians should not act by the same rule and stand upon the same ground now as then But that can never be while these partition walls are daily set up amongst us while men are dayly forsaking our Church Assemblies and racking their brains and purses and interests to found or defend their private Meetings in opposition unto them Indeed this seems to be the way to perpetuate a schism in the midst of us and as it were to establish it by a Law which we and our Posterity may have sad cause to lament when it is past all prevention or Cure To prevent the unspeakable Mischiefes the Prologue of utter destruction I conceive it the duty of all men in their several places to bestir themselves in time but especially of Magistrates and Ministry and it is my ambition to be some way instrumental to remove the causes which hath willingly carried me to this hazard first to Preach and then to Print these ensuing Sermons How serviceable they are to the end for which they are designed I leave it to your Worships considerations to determine Indeed when I first resolved to publish them I could have no dispute with my self to whom to dedicate them First upon the account of my great personal obligations to you for those constant respects you have been pleased to express unto my person ever since I had the happiness to be acquainted with and seated near you and also for that eminent love of God and his Church and truth the world hath experienced and must upon all occasions gratefully acknowledge in you to the praise of God that raiseth up such worthies Besides the very matter of the book seems as much to concern your self and other good Magistrates as us the Ministers of the Church For these two Offices are so intimately related Church and State Prince and Priest Magistrate and Minister are so nearly and naturally conjoyned in a mutual interest that like Hippocrates his twins they rejoyce and mourn flourish and perish together They have most what in all ages fared alike in the world Both are deputies under and instruments of and actors for God in their several Ministrations And therefore the Devil doth alike malice them both and stirs up his instruments either to corrupt them or remove these sacred functions from their purity and integrity if it be possible or else to disquiet and destroy them God leadeth his people like a flock by the hands of Moses and Aaron * Ps 37.20 and therefore the enemies of the flock have an equal spite to both these two leaders In all Ages of the Church almost since it was constituted and established and since Kings and Queens have become the nursing Fathers and nursing Mothers thereof if the one have prospered
in his Royal Prerogative severally quoting them Gregory Nazianzen likewise Homil in dict Evangel saith cut off the Arrian impiety cut off the errors of Sabellius This I say saith he to the Magistrate Seeing my words have not that efficacy their edict shall if they will suppress such as are infected with pernicious Heresie Constantine also the first Christian Emperour prohibited the Exercise of all unsound Religions either in publick or private places commanding their books to be burned their goods to be sold their houses to be pulled down and proscribed them as Traitors and Enemies to the truth †Eusebius in vita Constantin lib. 3 cap. 36. In the late book of Ecclesiastical polity by Mr. Parker it is evidently shown as I remember for I have not the book by me that the end of government cannot be attained nor a Society preserved without a power in the Magistrate to impose some things not expressed in Gods word and a Coercive and compulsive power to enforce it And that this is no persecution as it is by many falsely so called is as evidently proved by Mr. Ashdon in his Preface to Toleration disapproved Second Edition 1670 and whosoever list may read Mr. Perkins upon the foresaid Texts in the Revelations with several other English Authors upon this subject All which do prove manifestly that this power Coercive is lawful nay requisite for the well being of the Church Now if the Magistrate have such a power that he ought to exercise it for the preservation and establishment of the Church and terror of the enemies thereof as her Nursing Father and as a Defender of the Faith will easily follow this power being undoubtedly a talent committed to him as Gods publick Servant and of it he must give an account for he ought not to bear the sword in vain * Rom. 13.4 But since through the restless Importunity of the Sects our Gracious Soveraign is pleased for reasons best known to himself and to his most Honourable Privy Council to suspend for a time this his power and to lay his Laws asleep till either their Modesty and good Behaviour be sufficiently tryed or some way be found out to open a door of peace and Purity to all moderate adversaries without dishonour to the Lawes and Lawgivers in Church and State which God of his infinite mercy grant if it be his blessed will it is not meet for any of his Loyal Subjects much less for me that am the most unworthy of them soucily or malapertly to make any publick judgement of or any unbeseeming reflections upon this his Majesties action Our part it is with quietness of Spirit in the Churches broiles to place all our trust in him for our own and the Churches preservation and prosperity who governs the World and is able to bring light out of darkness good out of evil Yet notwithstanding his Majesties act being a bare permission of that which is evil in his own judgemennt it cannot I hope be interpreted a transgression of our pastoral bounds to deal with the consciences of our people in this affair and soberly and yet zealously to let them see their duty out of Gods Law if they will see it and if by any means they will be brought to the acknowledgment of and obedience to the truth Now who knows but the Word of God may powerfully prevail to reclaim some from following the great Diana of Schism with which so many well meaning Christians are unawares bewitched or at least to preserve some in the unity of Faith and Love who else may be trapaned by the fair speeches of those that lay in wait to deceive I mean such deceivers because deviders as imitate the Pharisees as in many other perticulars so in this compassing Sea and Land to make proselytes seven times worse the children of Hell than themselves Who knows I say but the naked word of God that sword of the Spirit may be powerful to the praise of the Magistratical Assistance which used by Coercive power to compel men to come into or keep within their just bounds and limits But whether it prove so powerful or no we Pastors must whether encouraged by our superiors or no and whether men will hear or forbear and stop their ears to our Charmes or no we must do our utmost necessity is laid upon us to discharge our duty for your sound information and eternal Salvation * Ezek. 33.7 8. Nothing is more certain than that we must do our parts and leave the success to God knowing his Word commit thy way unto the Lord trust in him and he shall bring it to pass * Psal 36.5 He of his infinite Mercy give a blessing to these our labours that the builders may not build in vain but his word may be effectual to advance his glory and further your Salvation which if entertained with prejudice will render you inexcuseable and aggravate your sin and damnation at the day of Judgement THE OBLIGATION OF CONSCIENCE TO UNION AND COMMUNION WITH ELLOW-CHRISTIANS 1 Corinth 1 10. part of it â—t ye all speak the same thing and that â—tre be no divisions amongst you but that â—e perfectly joyned together in the same â—nd and in the same judgement â—T is a sound and useful observation that Mr. Baxter makes in his Cure of Church-Divisions There is in many stians alas a strange partiality in â—r apprehensions of good and evil â—e Duties they dare not omit and judge all ungodly that omit them whilest some other duties as great as they are past by and neglected as if they were no part of Religion and on the contrary some sins they fear with very very great tenderness when their Teachers can scarce make their Consciences take any notice of others as great and damnable The Papist seems so sensible of the good of unity and the evil of divisions that he thinks even Tyranny and horrid bloodshed and an Usurpation of an universal Monarchy in the Church to be not onely lawful but also necessary for the cure and prevention in the mean time to make him as sensible of the sinfulness of these unlawful means and the necessity of a serious spiritual righteousness and Christian love and meekness and forbearance is a very difficult almost impossible thing On the other side many that are really desirous to be serious and spiritual in Religion abhorring all hypocritical formality therein or any usurpation of the Prerogative of Christ or any persecuting pride or cruelty are yet strangely senseless and careless of the good of unity and the mischiefs of divisions in the Church It s sad that sacred fire of zeal should be so unequally acted and distributed all let out upon some Duties and against some sins which others as necessary are as strangely overlookt It brings to mind that cutting reprehension of the Pharisees by our Saviour a fit Looking-glass for many zealots in our Age so partial in God's Law a Lu. 11.42 Woe
stands upon two Staves the Staff of Beauty and the Staff of Bands if the Staff of Bands be once broken the Staff of Beauty cannot long stand but by divisions our Beauty becomes deformity Reformation deformation as when one hand is black and another white one cheek pale another red so whilst we become several Churches several Bodies what do we but make a Monster of the Church the Body of Christ Indeed nothing more tends to the Churches dishonour and Christs dishonour than this there is no such scandal to the Churches Enemies of all sorts than this the common Enemies of the truth of Religion are chiefly Atheism and Superstition and wherefore serveth the home-differences of Christians especially about indifferent things about Gestures and Vestures and other indifferent Rites and Formalities that for such things as these things in their own nature indifferent and never intended to be otherwise imposed than as matters of circumstances and order men should desert their Ministerial Charges fly out of the Church as out of Babylon stand at open Desiance against lawful Authority and sharpen their tongues and pens with so much petulancy and virulency as some have done wherefore serveth this but to the dishonour of Christians and Christianity and to give scandal to the Enemies thereof 1. To the Athiest for he till all men be of one Religion and agreed in every point thereof too which I doubt will never be whilst the World lasteth thinketh it the best wisdom to be of none nay makes it his best pastime to jeer at all The agreement of Christians is an ocular demonstration to the World that they have a certainty of the Faith which they profess and that it is of a healing nature and tendeth to the felicity of the world so that never was Christians observed to live in an undivided Unity and unfained love but the very Infidels and ungodly round about them did reverence both them and their Religion for it whereas their discords and divisions give occasion to Atheists and Unbelievers to blaspheme as if there were no certainty in their belief or as if it were of a vexatious and destructive tendency so that never were Christians divided implacable and bitter against each other but it made them and their profession a scorn to the unbelieving and ungodly World Their despising and vilifying one the other teaches the wicked to despise and vilifie them all as a well ordered Army and a City of uniform and comely building is a pleasing and inviting sight to beholders whereas a confused Rabble and ruinous heap bree is abhorrence even so the very sight of the concordant society of Christians is amiable to those without whereas their disagreements and separations makes them odious Hence the former conduceth much to the conversion and salvation of men and the latter hardens men in wickedness and hinders their coming into the Church and their obedience to the truth Who loveth to thrust himself into a fray and what wise men will joyn with drunken men that are fighting in the streets A more effectual way cannot be devised to drive men from Christ than to represent Christians like a company of mad-men that are tearing out the threats of one another when one Faction slies upon and speaks ill of one another what wonder if the Atheist and Infidel speak ill of and flies further from them all whereas contrarily the best means to win the World to a love of Holiness is if they can see that holiness makes men fervent and unfeigned in the love one of another k 1 Pet. 1.22 Christs words in his prayer are notable to this purpose l John 17.20 21 22 23. I pray saith he for them that shall believe on me through their word that they all may be one As thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me c. It plainly implies that the Unity of Christians is a great means of converting the World to the Christian Faith and convincing Infidels of the truth of Christ as sent by God and so on the contrary their divisions must needs be a scandal to them Upon which account also we have reason to take heed to speak the same things and that there be no divisions amongst us 2. Such divisions give scandal to Papists You read how loth was Abraham to fall out with Lot and how desirous he was to compound the differences that were between their Herdmen and one reason is hinted in that it is said m Gen. 13.7 the Canaanites and Perizzites dwelt at that time in the Land So have we in our Land many Canaanites and Perizzites at this day that take offence at these divisions of ours and makes it a chief occasion to alienate their hearts from the Truth of God There be many Papists and Romanists confirmed and made obstinate in their Opinion of the Catholickness of the Romish Faith Hereby when they hear of so many things which have been ever and are still retained in the Church of England in common with the Church of Rome as they were transmitted both to them and us in a continued Line of Succession from our Godly and Orthodox Forefathers who lived in the Ages next to Christ and his Apostles to be now inveighed against and decryed as Popish and Superstitious And when they see men pretenders to Piety Purity and Reformarion more than others not contenting themselves with those just Exceptions that had been formerly taken by the Church of England and her regular children against some Erronious Doctrines and Forms of Worship taught and practised in the Church of Rome and endeavoured to be unduly and by her sole Authority imposed upon other Churches when they see them not contenting themselves with these things but even so far transported with a spirit of contradiction as that they care not so as they may but run far enough from Rome whether or how far they run although they should run themselves as too oft they they do quite beyond the bounds of Truth Allegiance common Reason and even common Humanity also Besides we know it hath been and is one grand objection of the Papists against the Reformed Churches that the Fanatical dissentions amongst our selves are evident signs of an Heretical spirit as Bellarmine Stapleton Kellison and others argue and Fitz Simon an Irish Jesuite hath written a whole Volumn on this argument which he â—alls Britanio-Machia It 's true how unhappy they have prov'd in this pretended Unity which they make a note of their true Church any one may judge that will but read the writings of Doctor Field Discourse concerning the Idolatry practised in the Church of Rome by D. Edw. Stillingfleet Bishop Jewel and even the late Book of the Excellent Doctor Stillingfleet upon this argument which proves them nevertheless faulty however we be blame-worthy As Gregory Nazianzen did answer those in his time that used the
our peoples into sides and parties they set our people a cockloft in rebellion against us they do in a few dayes annul all that we have done in many years towards the bringing our people into a way of order and obedience they fill the peoples mouths with insultations against their Pastors they set them in a posture of defiance against us they render it most difficult for us either to keep an amicable Correspondence with our people or procure our tithes and just maintenance from them they enslave us to their humors for if we displease or reprove them in the least or deny them any Common courtesie presently they tell us they can go to these separate meetings and be welcome and so many mischiefes hereof we daily feel that I may justly Conclude this with that which our Adversaries hate even an c. for they certainly Unhinge the Government both of the whole Church and of every particular Parish But perhaps these Chappels of ease are for the peoples ease or profit if they be it is just as Jeroboams Dan and Bethel was * 1 Kings 12 28.29 for them he intended as Chappels of ease to the people Saying it is too much for you to go up to Jerusalem but his meaning was least the people going up to do sacrifice there should turn again to their Lord Rehoboam * Vers. 27. He pretended the peoples accommodation and ease as a cloak to cover his own diffidence and cursed policy Just the like plea is used by some for these Chappels of ease the Parishes are too large it is too much for them to go to the Church for then perhaps in time we might bring them back again to their just duties and obedience or if you will they are such Chappels of ease as Samaria was to Jerusalem * See Mr. Joseph Meed Diatribae pag. 205. Nehe 13.28 Manasse brother to Jaddo the High priest of the returned Jewes had married the daughter of Sanballat then governor of Samaria and for this he was expelled Jerusalem by Nehemiah and therefore he fled to Sanballat his father in law and after his example many other of the Jewes of the best ranks having married strange wives likewise and loath to forgo them betook themselves thither also Sanballat willingly entertained them and made his son in Law Manasse their Priest for whose greater reputation and State when Alexander the great subdued the Persian Monarchy he obtained leave of him to build a Temple upon Mount Gerizim where his son in Law exercised the office of the High Priest Now this became an occasion of a Continual Schisme for those that were discontented or excommunicated at Jerusalem presently betook themselves to Samaria and just so do our people in the same case to these new licensed Chappels of ease and the Samaritan preachers thereof which whether it be a schisme and a breach of the Unity of the Catholick Church I leave to those to judg who have read how ill the Bishops in the primitive Churches resented it when other their fellow Bishops received those they had excommunicated into their Communion And now Reader do but Consider that not one of these pretences but they serve the turnes of all Sects one as well as other Independents Anabaptists and Quakers as well as the better sort of non-Conformists all alike and so they are by Mr. Baxter lovingly coupled together as brethren and indeed to them all these pleas are equally subservient Consider but this and then I submit all that is said both here and in the Sermons to this equal and impartial censure and as I freely give leave thou should reject whatever is tart or sarcastical above what the nature of the thing requires or whatever to thy more Sound judgment shall appear false and untrue so do I only request of thee this favour to which even thy self interest obligeth thee that is to believe me wherever thou seest reason or Scripture for what I say Consider all and the Lord give thee understanding in all things THE OBLIGATION OF CONSCIENCE Not to forsake PUBLICK ASSEMBLIES Hebrewes 10.25 Not forsaking the assembling of our selves together as the manner of some is BEfore I close with my Text give me leave to shew you in a few words what great reasons I have to make choice of it for the subject of my present discourse These are three My duty Your necessity and all Our comfort 1. My duty in respect of the Church of God as a Member but especially as a Minister thereof As a Member for it is every Christians duty to inform himself by the best meanes he can how it fareth with the Church of God but especially to take notice of and be affected with the State of that particular Church whereof he is an immediate member Men are most what too inquisitive of news behold this is the news we should inquire after When Gods people were in battel against the Philistines and had the Ark of God with them in the Camp it is said a 1 Sam 4.13 that old Eli sate upon a seat in the way side watching and hearkning how Gods people sped and the reason is given for his heart trembled for the Ark of God therefore he sate watching that he might hear what became of it So when there came one to David out of the Camp of Israel b 2 Sam 1.3.4 David was very inquisitive how it fared with the Lords host How went the matter saith he I pray thee tell me The like you see in Nehemiah c Neh. 1.2 so soon as Hanani came to him the first question he asked him was concerning the state of Gods people that dwelt at Jerusalem though he wanted nothing himself being a Courtier in great place and favour with that mighty King yet could he not but inquire of and be affected with the state of Gods people Nay Moses being in the height of honour in Pharoahs Court did not onely inquire but went out to his brethren and looked on their burdens d Exodus 2.11 All these examples teach us that it is our duty as to inform our selves about so to consider the burdens of Gods Church and be affected with the miseries thereof and every one in our several places to have a care of the cause of Religion in the world and especially we ought continually to inportune the Lord in behalf thereof and never forget it in our prayers to God Ye that have escaped the sword e Jeremiah 51.50 Stand not still remenber the Lord afar off and let Jerusalem come into your mind Ye that are the Lords remembrancers saith the Prophet Esay f Isaia 62.67 keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the earth Jerusalem is like to become a reproach an hissing to the world more and more if things go on as they do but we therefore that are the Lords Solicitors and Remembrancers as all the
Faithful are should like the importunate Widdow in the Gospel give him no rest till he have established and setled his Church in truth and peace and so give them beauty and glory even in the sight of their enemies so did Nehemiah g Nehe. 14. he sate down and wept and mourned certain dayes and fasted and prayed for the Churches miseries by this means he had wonderful success in his suite to the King in their behalf So might we the poorest and meanest of us all help Gods Church very much and prevail with God and against her enemies if we would so cry and weep and pray before God for her Exodus 17.11 h When Moses held up his hands Israel prevailed and when he let his hands fall Amalek prevailed Alass our hearts and hands are heavy in prayer and therefore doth Amalek prevail so much as he doth and Israel receiveth so many foiles and is afflicted with so many successions of miseries Such is the duty then of every Christian much more it is of every Minister of the Church as to inform himself about and to be affected with so uncessantly to pray for it yea and to prayer to joyn all his indeavours to rebuke and oppose all the enemies thereof secret or open whether they be without or within the Church it is no standing a neuter in the holy wars of Gods people He that is not with the Church to assist her to the utmost of his power is against it Meroz is to be cursed that will not come out to the help of the Lord and his servants against the mighty The zeal of Gods servants was alwayes stirring and active to stop any Schismaticks or Hereticks that did in any Age rise up in and against the Church of God h Judges 5.23 a Text strangely urged in the late Civil wars against neutrality and lukewarmness by those who hate us now implacably if we be not mode rate now as they call it that is careless of the Churches welfare When in the Church of Corinth there did but spring up a contention about so mean a ceremony as covering and uncovering their heads in prayer a very inconsiderable ceremony in comparison yet he that was ever ready to become all things to all men that by all means he might win some did then bestir himself by all means to oppose them in their presumptuous violations of the customes and orders established in their Churches though it was but in and about indifferent things i 1 Cor. 11.16 such is the duty then of every Christian member much more of every Minister of the Church of God and so is it my duty in particular as to take notice of and pray against so as much as lieth in me to oppose all the Church enemies and that 's one reason why I choose this text Not forsakeing c. And as my duty ingageth me to this choice so 2. Your necessity for there is none of you all but you have great need to be well grounded in matters of the Churches Peace and Unity as well as in any other points of Religion else will you be in continual danger of being seduced and so falling from your Baptism and Christian Profession either on the right hand or on the left For there are abundance of false Prophets gone out into the world never was Satan more let lose never was there greater Swarms of Locusts issuing out of the bottomless pit never was the Church more pestered with Schismes and Heresies never was there more broachers and fomentors of them and these as they are most diligent lying in wait to deceive they 'l Compass sea and land to gather proselytes so have they all necessary artifices and tricks of subtilty in order to that end they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Col. 2.4 enticeing words to beguile poor souls and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Eph. 4.14 Slight and cunning craftiness whereby they lie in wait to deceive they have a great deal of cunning even such as cheats and coggers at dice do use much craft to beguile and circumvent them that they deal with there is no safety in giving them the least audience or having any thing to do with them for these seducers as our experience teacheth us and Gods spirit hath often admonished us have a notable veine of perswading being able to use many reasons that at first sight carry in them great probability and shew of truth hence it is that many there be who have at first wondered at the gross absurdities in a contrary Religion Self-confidence seldome stand firmly in a day of trya◠witness Peter at Chrsts apprehension and have thought them such as might be answered by any simple man and so have scorned and abhorred them that yet by being over confident of themselves and careless in intertaining familiarity with those Seducers have quickly been over born and fallen into the pit of damnable errors such need there is Beloved for every one to ground themselves carefully in the knowledg of the truth as that they may not be so easily turned out of the right way but may make straight paths for their feet that they may go steadily and strongly in it m Heb. 12.13 Alas they that are Children in understanding and wavering they are easily carryed away with every wind of vain Doctrine n Ephes 4.14 and the most pernicious and damnable seducers do easily prevail with simple women that are ever learning and never able to come to the knowledge of the truth o 2 Tim. 3.6 7. they daily beguile unstable souls p 2 Peter 2.14 So great is your need then to be rightly informed in the knowledg of the truth and to be well grounded in your religion least you be unaware seduced to error and destruction and that 's another reason of my choosing the Text Not forsaking c 3. Another reason it is in order to all our joy and comfort for the fullness of our Church Assemblies and if men could be disswaded from forsaking them it could not but be matter of great joy and comfort to every truely pious heart Such a one cannot but rejoyce in the frequency and fullness of the publick Assemblies of the Church and in the Prosperity of the true Religion and right worship of God How marvellously did Gods people rejoyce in the dayes of David when the Ark of God was brought to Jerulem q 1 Chr. 15.28 And in the dayes of Hezekiah when the sacrament had been celebrated according to its first institution which it had not been of a long time before r 2 Chr. 5.26 27. So when Nehemiah had purged the house and worship of God from the corruptions thereof and restored it to it 's primitive purity It is said s Neh. 12. v. 43. the people rejoyced with great joy their wives also and their children rejoyced so that the joy of Jerusalem was heard even a far off And